„Kuyazifanela-nje? Osacindezelwe Nokhululekile?
Kuyazifanela-nje?„Kuyazifanela-nje? Osacindezelwe Nokhululekile?
ezeNkolo eMshikashikeni waNsukuzonke“
UMfundisi uKlaus Eulenberger wasemzinikazi iHamburg kwelaseJalimane usethulela lapha udaba oluqukethe imibono nolwazi oluvela ocwaningeni olujulile alwenzile ngomkhuba owaziwayo wokuhlukumezana nokucindezelana nokugqilazana emphakathini nasemhlabeni jikelele. UMfundisi uEulenberger ulweneka lolu daba elususela eNkolweni ngokwenqubo yesiJuda [esethestamenteni elidala ebhaybhelini], edlulele ekuphathekeni kwalo eNkolweni yobuKhristu [egxilé kakhulukazi ethestamenteni elisha], kuye emkhankasweni wokuphangwa komhlaba nasekuphundlweni nasekugqilazweni nasekugqilazaneni kwezizwe [colonialism and slave-trade] kuze kube namuhla lokhu.
Ulwethula njengengxoxo lolu daba kanje:
Umlobi:
Onyakeni wesithathu eyintatheli yephephandaba iWandsbecker Bothen, uMatthias Claudius wethula emphakathini inkondlo ehlasimulisa umzimba, esihloko sayo sithi „Umuntu Omnyama Ezimobeni“. Wayekade eyilobé ngonyaka we-1773 le nkondlo eyaziswa ngokuthi „iyiphimbo lokuqala ngqa eligxeka ukugqilaza, livela kumlobi wezinkondlo wakwelaseJalimane“[1].
Osixoxelayo uqala ngokwethula le nkondlo:
„Kude nakwelakithi
Ngiyazabalaza, ngizogcina ngibhujisiwe
Yehheni, abeLungu!! amaqili azibona emahle!
La mahuzu anonya oluphindiwe
Ngangingaxabene ngalutho nawo.
Wena oseZulwini! Lamula
Phuthuma ungelekelele, mina Muntu oMnyama!“[2]
Umlobi uyaqhubeka:
Umhleli wephephandaba le nkondlo eyayivezwé kulo kwakunguHeinrich Carl Schimmelmann, uMphathi-mafa woMbusi welaseDenmark, …Aber Schimmelmann war auch Unternehmer, UShimelmani wayengumwhebi, engumnini nomthengisi wempahla neziza kanye nemikhumbi olwandle. Ngalezo zikhathi wayenomcebo owedlula okanoma ngubani omunye kwelaseYurophu. Le mali engago wayeyizuzé nangakho ukuthenga nokuthengisa izigqili. Ingabe wayemukela kanjani lo mhleli wephephandaba iWandsbecker Bothen le nkondlo yentatheli uClaudius? Kufanele ukuthi kwadingeka ukuthi aqunge isibindi lo mlobi wenkondlo owayeseneminyaka engamashumi amathathu nantathu-nje yobudala [33] ukuthi azibeke esikhundleni sesigqili, soMuntu oMnyama eziMobeni, alimise ngesihloko elokugxeka impatho embi nengcindezelo yabagqilaziwe, ababize ngezinswelaboya ezingenasihawu abacindezeli. Kodwa kwakukade kwenzeké kanjani-nje nempela ukuthi umnumzane owaziwayo njengoMhlonishwa uSchimmelamann, ikholwa elifundile, lalingaboni lutho olungalungile ekuzuzeni imali ngokuphundla nokugqilaza abantu baseAfrika ngaleyo minyaka ephambili? Lo mbuzo singawubeka kanjena futhi: Kwenziwa yini ukuthi kwaze kwathatha isikhathi eside kangaka ukuthi imibono evela kwezenkolo yobuJuda neyobuKhristu ize igcine izwakazwakele empilweni yansukuzonke kwezepolitiki nakwezenhlalisano emphakathini? Le mibono evela kwezenkolo ngifisa ukuyethula ngokucaphuna emavesini amabili asebhaybhelini. Elokuqala litholakala ebhaybhelini leNkolo yobuJuda, encwadini kaDutholonoma esahlukweni samashumi amabili nantathu:
Osixoxelayo:
„Obalekela kwakho, eqé kwabebekade bemgqilaza, awuyukumphindisela kubo. Uyongenzisa kwakho, adedelwe ukuzihlalela azakhele lapho ezithandela khona. Ningamhlukumezi!“[3]
Umlobi:
Lona umlayelo oqondene nesimo lapho kwethuké kwaphumeleleka ukuthi obecindezelwe, aphunyuke, abaleke kulelo zwe. Umbhalo uthi-ke kwelakwa-Izrayeli-ke lowo ogciné ephunyukile, wazibalekela, uyokwmukelwa aphathwe njengozikhululekele, angasuki bese egqilazwa kabusha noma bese esephindiselwa emuva. Lo mlayelo awusho phela ukuthi kwakungekho ukugqilaza kwelakwa-Izrayeli ngalezo zikhathi. Ngokuphathelene nezokugqilaza, sasingehluké ngalutho isizwe sakwa-Izrayeli kwenzinye esasakhelene nazo. Kodwa-ke lowo owayesephumelele ukuhlubulundela, abalekele kwelakwa-Izrayeli, kwakufanele akhoseliswe, azikhululekele njengabo bonke. Lo mlayelo osencwadini yabeNkolo ngokobuJuda, iThora, uhlela ngokwedlulele kuyo yonke imilayelo yangalezo zikhathi zasemandulo. Bayangabaza abaCwaningi bezoMlando nabaCwaningi bezeMfundo ngezeNkolo ukuthi lo mlayelo kwakwenzeka yini ukuthi ufezwe. Encwadini ethile yolwazi kunombono othi:
Osixoxelayo:
„Kwase kuyoba ukuqedwa kobugqili phela lokho ukufezwa kwalo mlayelo!“[4]
Umlobi:
Elakwa-Izrayeli lase liyobe seliphenduké elakwaMachanca, kwaMpunz’edlemini, emhlabeni wezizwe ezibusa ngokugqilaza nokugqilazana – lase liyobe seliyikhaya labo bonke abasebezikhululekele, bugcine sebuphelile nya nakhona ubugqili. Kubonakala sengathi: Lo mlayelo esiwuthola encwadini uDutholonomi ukhomba indlela okufanele ilandelwe, okwagcina kuthathwa-nje njengombono oncomekayo, kungekho nokho izaba ezibonakalayo zokuwulandela, kuqhutshwe ngawo. Kulo mlayelo kulokoza idangatshana elikhanyisa liqondise ekutheni: Ifindo lobuhlobo phakathi koPhezukonke nesizwana esincanyana sakwa-Izrayeli alivumelani nobandlululo nomgoqo phakathi kwabagqilazwayo nabakhululekile. – Eminyakeni engamakhulu amahlanu eyayisiyedlule, umphostoli uPawula ulubeka ngokucacile nangokuqondileyo, okungathemelezi, encwadini ayilobela amabandla akwelaseGalathiya. Ubhala athi:
Osixoxelayo:
„Nina nonke ningamadodakazi namadodana kaMvelingqangi ngenxa yokukholwa kwenu kuJesu onguKhristu. […] Ngakho-ke akusekho mehluko phakathi komJuda nowezizwe, phakathi kosagqilazwayo nokhululekile, phakathi kowesilisa nowesifazane. Ngenxa yobumbano lwenu ngokuba kuKhristu, nonke senimunye – senimuntu-munye.“[5]
Umlobi:
Akusekho mehluko phakathi kosacindezelwe nokhululekile?Eqinisweni akulula njengoba kushiwo lapha. Mhlawumbe kungabekeka kanjeEmphakathini odaleka usukela obumbanweni lokuba kuKhristu, kungekwazeke ukuthi kube kusabakhona ogqilazwayo. Bonke bakhululekile. UPawuli uzama ukusho lokho. Bonke asebezimbandakanye noKhristu, sebekhululekile emthethweni wesono nomthetho wokufa[6], kusho uPawuli. Lokho-ke kodwa akusho ukuthi uPawuli ngalokho wawuvala, wawuqeda umkhuba wenqubo yokugqilaza nokugqilazana. Ukugqilaza nokugqilazana yinto angayinakile-nje.Yinqubo ayifica yenziwa; akayivuni, akayigxeki. Uzibonela-nje abakhululekile ngabasagqilazwayo – ngokubona kwakhe, bangakhululwa – abakhululekile nabasagqilazwayo -, bakhululwe ekubeni ngaphansi komthetho (ngokusho kwakhe) oletha ukufa. Kungasimangalisa namuhla ukungazikhathazi kukaPawula ngodaba olusemqoka kangaka:
Osixoxelayo:
„Yilowo nalowo akaqhubeke aphile leyo mpilo ayeyabelwe yiNkosi engakaphenduki, angasiguquli leso simo ayekuso ebizwela ekukholweni. […] Nòma ungokhululekileyo, nòma ungosagqilazwayo, kuyazifanela-nje; ngoba, uma wawuyisigqili ngenkathi ubizelwa ekuxhumaneni neNkosi, usungokhululekile-ke manje ngenxa yokuxhumana kwakho neNkosi. Uma wawungokhululekileyo ngenkathi ubizelwa ekuxhumaneni neNkosi, usuyisigqili-ke manje – isigqili sikaKhristu.“[7]
Umlobi:
Kahleni bo! Kuyazifanela-nje nempela nòma umuntu uyisigqili nòma ungokhululekile, uma-nje ezihlanganisé wazibumbanisa „neNkosi“, uKhristu? USolwazi eziFundweni ngeThestamenti eliSha eNyuvesi yaseHeidelberg, eJalimane, uPeter Lampe, ubuza naye ngokunjalo, uthi:
Osixoxelayo:
„Ofunda le ndima namuhla kungamxaka kumthukuthelise ukuthi uPawuli wayengakhombisi ntshisekelo-nje nempela maqondana nomkhuba wenqubo yokugqilaza nokugqilazana emandulo. Yini eyayenza aluzibe-nje lolu daba?“[8]
Umlobi:
Impendulo uSolwazi ayinikayo ithi:
Osixoxelayo:
„Nòma umuntu ngokwempilo emhlabeni uyisigqili noma ukhululekile, … ngokomqondo wenkolo yobuKhristu kuyazifanela-nje. Ngokukholelwa ekutheni ukubhubha komhlaba sekusondele … uPawuli ugqugquzela amaKhristu ukuthi azinze lapho ekhona ezimweni zempilo emhlabeni …“
Umlobi:
UPawuli wayekholelwa ekutheni umhlaba nakho konke okukuwo kuzoshabalala duze-nje. Ngakho-ke kuye kwakungabalulekile kangako, nòma okholwa kuKhristu uganiwe, uganile, noma akaganile, akaganiwe – nòma uyisigqili noma ungokhululekile. Kunenye incwadi ebhaybhelini nokho ekhombisa ukuthi: Hhayi. UPawuli lwalungesiyo into encane lolu daba kuye. Incwadi uPawula ayilobela uFilimoni icishe ibe yikhasi-nje elilodwa. Isikhombisa enye ingxenye yomqondo wakhe kulolu daba. Okwamsusa phansi ukuthi alobe le ncwadi kwakuyisenzo somlisa ogama lakhe kwakunguOnesimusi. Leli gama elithi Onesimusi lichaza ukuthi ngumuntu olusizo – okwakuyigama okwakuvamile emandulo ukuthi kubizwe ngalo ogqilazwayo. Lesi sigqili kwakukade kukhona esasikonile emzini womcindezeli waso uFilimoni, mhlawumbe – uma sifunisela-nje – sasiphunyukelwe safelwa yisitsha sentengo ephakeme. Ovalweni lokuthi angase ajeziswe, wabalekela kuPawula uOnesimusi, ethembé ukwelekelelwa, ashweleziswe. Akukho okukhombisa ukuthi isigqili leso sasihlosé ukweqa; sizama-nje ukuthola usizo kuPawula kuyothotshiswa ulaka lomcindezeli waso. UFilimoni lona-ke wayezwana noPawula; ingani phela umphostoli isicebi lesi wayekade esizuzele inkolo yobuKhristu, sathatha unyawo olusha empilweni, konke lokho esasikuzwa kuyinkululeko. Nakhu-ke sekuqhamuka uOneimus, isigqili, sesimqonda uPawuli. Usejele belu uPawuli ndini, kodwa unalo ithuba lokukhuluma namvakashele nanokubhala incwadi amnika yona ukuze ayedlulisele kumncindezeli wakhe. Le ncwadi iqala ngokugcizelela inhlonipho nothando umlobi wayo anayo maqondana nayiqondisé kuye, iqhubeke ngokuncoma okwedlulele maqondana noOnesimusi, isigqili. Umlobi, uPawuli, uthi umthatha „njengengane“, njengomntanakhe, uOnesimusi, osekungathi „usemilé enhlizweni“ yakhe. Kodwa-ke akasiye owakhe, ungokaFilimoni, okunguyena minini wakhe, asesiphindisela kuye nje-ke isigqili lesi. Ekuqhubekeni kwencwadi sekulandela ingxenye esihamba yedlule odabeni lwesimo phakathi kogqilaziwe nomgqilazayo:
Osixoxelayo:
„Ngubani owaziyo? Mhlawumbe uOnesimusi uthe ukuqhela isikhashana-nje kuwe ukuze bese esebangowakho okwamagcino – hhayi-ke kodwa njengesigqili, kodwa ngokwesimo esingcono kakhulu kunaleso: njengomfowenu othandekayo … Memukele-ke njengoba nami ungangemukela.“[9]
Umlobi:
Lapha-ke sengathi akusazifaneli nje-ke nòma uFilimoni uOnesimusi umemukela njengesigqili nòma umhlangabeza njengokhululekile. UPawula uthumela lowo obekade efiké kuye eyisigqili sikaFilimoni, umthumela kuFilimoni njengosengowakwabo, osengumfowabo. Uma leli su likaPawula lichuma, liphumelela, uzokhuphuka esikhundleni uOnesimusi emzini kaFilimoni. Emibhalweni yonke kaPawuli kubonakala lapha sengathi yilapho uLwazi ngezeNkolo, i-thelogy, lugqugquzela ngokuzwakalisisayo ukuthi kuvele inguquko esimweni somshikashika wemphilo yansukuzonke. Nòma kunjalo-ke kodwa, kungethathwe le misho kufakazelwe ngayo umzabalazo wokuqeda ukugqilazwa nokugqilazana. –UGerd Theissen, naye owayenguSolwazi ngeThestamenti eliSha eziFundweni zoLwazi kwezeNkolo eNyuvesi yaseHeidelberg, eJalimane, embuzweni othi inkolo yobuKhristu „yelekelela ekupheziseni nasekuqedeni umkhuba wenqubo yokugqilaza nokugqilazana“, yebo noma cha, uphendula kanje:
Osixoxelayo:
„Akukho kungabaza kulokho: Emandulo inkolo yobuKhristu yazama-nje kuphela ukuthi inqubo yokugqilaza nokugqilazana iqhubeke ngokuxegaxegisa izibopho [– kulunywe kuphephethwa]. Abacindezeli nezigqili zabo inkolo yobuKhristu yadedela zakhonza kanyekanye ebandleni. Emithemelezweni yobukholwa inkolo yobuKhristu yaphendula abakhululekile yabenza izigqili [izigqili zikaJesu Khristu], izigqili yazenza abakhululekile, bonke yabenza izelamani, abafowabo nodadewabo, abazalwane. Ubugqili bona, lo mkhuba wenqubo yokugqilaza nokugqilazana, inkolo yobuKhristu ayikaze ubugxeke.“[10]
Umlobi:
Le nqubo yokugqilaza nokugqilazana yayandé, yemukeleké ngezikhathi eziphambili enkolweni yobuKhristu kangangoba kwakungabonakalanga nasidingo sokuthi kukhulunywe, kulotshwe ngayo. Lapha kuyasicacela ukuthi inkolo yobuKhristu ayiqhamukanga yasungula umhlaba omusha ohlanekezela lona owaziwayo ngenqubo namasiko nemikhuba yakhona. Nasemazweni okuthiwa „akwelamaKhristu“ selokhu kwaqhutshwa kulandelwa imibono yoSowazi basemandulo. UAristothelezi-nje owayephila eminyakeni engamakhulu amane ngaphambi kwenkathi yanamuhla, wayengangabazi embonweni wakhe othi:
Osixoxelayo:
Isigqili „yithuluzi-nje elicishe lifuze umuntu, okufanele kungacatshangelwa ekutheni kungenzeka ligcine lingumuntu. „Kungokwendalo yaso“ isigqili ukuba yisigqili, singakwazi-nje kuphela „ukwethamela“ kweziphathelene nomqondo nenhlakanipho isintu esadalwa sinayo.[11]
Umlobi:
Lokho kusho ukuthi: Isigqili singakwazi ukubona ukuthi abakhululekile – yibo bodwa ababizwa ngokuthi bayinzalo yesintu – badalwa, banikwa umqondo nenhlakanipho; osagqilazwa engakwazi mhlawumbe ukulizwa, alilalele ngokulithakasela izwi lenhlakanipho, yena kodwa akwaza ukufinyelela olwazini nasenhlakaniphweni. Kusazohamba isikhathi eside ngaphambi kokuba le mibono yasemandulo iyekwe. Lapho-ke sekungathi nomkhankaso wokuthi buqedwe buphele ubugqili, ugcine uzwakele, kwaphikiswana, kwaxatshwana ngawo, mhlawumbe zu ugcine uchumile, waphumelela ngokwezombusazwe zepolitiki. Kulowo mkhankaso kuyobaluleka nokuyizaba osekwake kwazanywa emkhankasweni wokwakhana nokuvulana amehlo owaqala kwelaseYurophu. Ngokuvulana amehlo emphakathini, kuboniswane, kuvunyelwane ukuthi sonke isintu, wonke umuntu, ukhululekile, sonke siyalingana, umkhuba wenqubo yokugqilaza nokugqilazana yaphelelwa yiqhinga, yaphelelwa yisikhathi. Nòma kwakunjalo, akukwazekanga ngisho eMzabalazweni waseFransi weNkululeko wonyaka we-1789 ukuthi umkhuba wenqubo yokugqilaza nokugqilazana uqedwe, uchithwe ngokuphelele naphi naphi.
Ekuqaleni konyaka we-2013 kwakuboniswa emabhayskobho kwelaseJalimane ifilimu enesihloko esithi „12 Years a Slave“[12]. Ixoxa indaba ezwakala ingakholakali, kodwa okungangabazeki ukuthi yenzeka kanjalo. Le filimu ilandela incwadi uSolomon Northup, ongowaseMelika, umuntu omnyama, ayibhala ngempilo yakhe, nayo enesihloko esithi: Iminyaka eliShumi nambili njengesiGqili. Uxoxa ngokuthi yena – isakhamuzi esasizikhululekele, sizakhele nomzi wakwaso esiFundazweni saseNew York State kwelaseMelika – athunjwa, wayothengiswa njengesigqili ezifundazweni eziseningizimu kulo lelo laseMelika. Kwakungunyaka we-1841, sekukade kwedlula onyakeni okwakumenyezelwe ngawo ukukhululwa kwezigqili ngowe-1776, okwakukade kulandelé ukuqedwa komkhuba wokugqilaza abantu abamnyama ezifundazweni ezisenyakatho kwelaseMelika. Ezifundazweni eziseningizimu kwakulokhu kusaqhutshekwa ngokuthenga nokuthengisa kugqilazwe abamnyama, kuthiwa kunezizathu ezihambelana nezomnotho: Umshini owawukade usungulwé khona wokuqhekeza nokuhluba ukotini ehlezeni wase wenzé ukuthi kubalethele umnotho omkhulu abanini bamasimu nemimango okwakutshalwa kuwo ukotini. Abavuni bakakotini – kwakuyizigqili. Kwakunjalo nje-ke: kwathi abantu abamnyama ezifundazweni ezisenyakatho kwelaseMelika sebegcine bededelwe ukuthi baziphilele bezikhululekele, ezifundazweni eziseningizimu babelokhu bedingeka ukuzosetshenziswa ngokucuthwa, belokhu beyizigqili. Kwakuvamile ukuthi isakhamuzi esingumuntu omnyama, njengoSolomon Northup, sigunywe, sithwale ngomnyama, siphuthunyiswe kwelaseningizimu, kuse ngakusasa sesiyisigqili.
Osixoxelayo:
USolomon Northup, umnumzane oziganelwe, uyise wabantwana ababili, uzondla yena nomndeni wakhe ngekhono lokudlala ivayolini eshashalazini elaziwayo lomculo nochwephesho, iSaratoga. Umenyelwe ukuzodlala ekhonsathini eWashington D.C. njengoba sekuthi emva kwekhonsathi eseloywa, exakwa ngezidakamizwa enganakile. Uphaphama ngakusasa ekuseni, uzithole eseboshwé ngamaketango, eboshelwé phansi emkhunjini wokuthutha izigqili oqondé eLouisiana. Wabathé uyadlubulundela, uyakhononda, kwanhlanga zemuka nomoya: Incwadi engubufakazi bokuthi uyisakhamuzi esizikhululekele, i-ID yakhe, yayingasekho kuye. „Awusiso isakhamuzi esizikhululekele. Awulutho-nje wena; uyikhafula, iNigger, eleqé kumninilo,“ kudemelayisa lo ongumthengisi ngezigqili oseqondé ukuyomdayisela osezoba ngumnini, ngubasi wakhe.
Umlobi:
Obasi bonkana ababelokhu bethengiselana bebolekana ngaye uSolomon njengesiqgili iminyaka ngeminyaka – abasé bemephucé negama lakhe, bametha elithi unguPlatt – bazazi ngokuthi bangamaKhristu ngokungangatshazwa. Enye yezingxenye ezithukuthelisa kakhulu kulefilimu yilapho kukhonjiswa khona omunye walaba obasi eshumayela enkonzweni okuhlangene kuyo abagqilazwayo – abesilisa nabasifazane. Baphoqelekile ukuthi balalelisise uma befundelwa indima esesahlukweni seshumi nantathu encwadini kaLuka[13], lapho okuthi khona:
Osixoxelayo:
„Inceku okothi yazi ukuthi inkosi yayo ifunani – okothi yazi ukuthi inkosi yayo ifunani – kepha ingaphuthumi ukukwenza, iyoshaywa ngemfe iphindiwe [imivimbi eminingi] … [imivimbi] engamashumi amane, elikhulu, elikhulu namashumi amahlangu … kusho ibhaybheli!“
Umlobi:
Ibhaybheli yincwadi – okuthi uma ufunisisa iphimbo layo – oyizwa ikhuluma ngamaphimbophimbo; akunzima kangakanani ukuzitholela okungamazwana okungasebenziseka ukwenanela nokweseka ubudlova nengcindezelo ekhona. Ofuna ukuthatha noma umuphi umusho engawuhlolanga, wawuthola umqondo wawo, uvamile ukuhambisana nabaphaphalazayo kanye nabalihlanekezelayo. Ikakhulukazi bona laba abahlala bethi baphila ngokulandela izwi, umbhalo webhaybheli, yibona kanye ngqo abejwayele ukulihlukumeza balihlanekezele. Kulesi sikhathi esixoxa ngaso lapha kwakuwukwemukeleka nokungaxwayeki komkhuba wokugqilaza nokugqilazana okwenza ukuthi amavesi ebhaybheli avame ukusetshenziswa kuzanywa ukuvumelana kunokuthi kuphikiswane nokugqilaza nokugqilazana. Kuze kuthi uma sekugciné kwavela ishashalazi elingaphandle kwezokholo nezebhaybheli, okukwazeka kulo ukuwubona ngokucacileyo lo mkhuba wenqubo yokugqilaza nokugqilazana, kungapheza ukuthi ubandlululo ngengcindezelo kuthathwe ngokuthi „yindalo“, yintando kaSmakade. Le nkondlo kaMatthias Claudius esiqalé ngayo – UMuntu oMnyama esiMobeni – ikhombisa lokho kuguquka kweshashalazi lolu daba oludingidwa kumiwe kulo. UClaudius akawubheki lo mkhuba wenqubo yokugqilaza nokugqilazana kanye nabagqilazwayo akababheki ngamehlo azibazisayo omLungu; uzimbandakanya naye ogqilazwayo, ophundlwayo etshwelezwa, uzama ukubheka ngamehlo ogqilazwayo. Osekwazile ukuguquka ngale ndlela, uyakwazi-ke nokuthola izahluko namavesi – ulwazi nemilando nezingxoxo – okuxoxwa kuzo ngokuphikisana nobandlululo nengcindezelo nokugqilazana. Lo Solwazi eziFundweni zeThestamene eliSha, uGerd Theißen esesiké samthinta, ukhuluma ngale nkinga mayelana nomkhuba wenqubo yokugqilazana:
Osixoxelayo:
Nòma kunjalo, „amasiko nenqubo ngokwasebhaybhelini ngokwenkolo yobuJuda neyobuKhristu … kwaphosa inhlansana okwathi laphaya nalaphaya yaphemba idangatshana lenkululeko – nòma-ke lokho kwakwenzeka kuphela lapho-nje, lapho abathile babephumelela ukuzikhipha kancane kancane baze baphele emincingweni yemihla ngemihla.“[14]
Umlobi:
UTheißen usikhumbuza izibonela zalokhu agcizelela kukho: UFilo wasemzinikazi waseAlexandria owayeyintanga kaJesu waseNazaletha, enguSolwazi kwelamaJuda, exhumene nebandla elalizihlalela buqama, kuthiwa ungowokuqala emandulo ukulimisa ngesihloko elithi yisono ukubandlulula nokucindezela nokugqilaza. Esesibili isibonelo esisinikwa nguTheißen ngesamakholwa akhetha ukuzibophelela ukuphilela ukholo qha, amasistela nofata, amadela:
Osixoxelayo:
„Namadela [amasistela nofata] akhetha ukuholeleka muva ezimweni zansukuzonke. Nòma kunjalo, inqubo yokukhetha ukuzibophelela ukuphilela ukholo qha, impilo yobudela, ayikaze iveze intshisekelo etheni ekulweni nomkhuba wenqubo yokugqilazana … kunamakhaya nemizikazi yamadela, amamonastri, ayezifuyele ezisebenzisela nawo izigqili njengokwenhlalayenza. Kodwa laphaya nalaphaya kwakuzwakala izwi elikhonondayo nelimemeza kakhudlwana kunakwezinye izindawo. Akumangalisi ukuthi uJohanisi Khrizostomasi, owayegxilé kakhulu empilweni yokuba yidela ngezikhathi zasemandulo kwezobuKhristu, wayilwa eyokugxeka nokuphikisana nobandlululo nengcindezelo nokugqilazana waze wafika emngceleni wemizamo yangalezo zikhathi. Ngowakhe umbono inye-nje indlela okungalinganwa ngayo ngokwendalo – phakathi kwabazali nabantwababo. Zonke ezinye izindlela zokuzama ukubusa nokuhola nokucindezela – ukugqilaza – azivezwa yindalo.“[15]
Umlobi:
Esesithathu isibonelo „sisibeka esikhathini sanamuhla“. Ngonyaka we-1688 bahlanganisa amakhanda abane ababedabuka kwelaseJalimane ebandleni lenqubo yamaQuäker esifundazweni selasePennsylvania eMelika – okuyibandla elikwenqabayo ukuthatha izifungo nokho konke okuphathelene nezikhali nokuvivela izimpi -, bavumelana ngesiphakamiso sokukhononda bephikisana nomkhuba wenqubo yokugqilaza nokugqilazana esifundazweni sakubo. Kwathatha ikhulu leminyaka kodwa ngaphambi kokuthi iBandla lamaQuäker ligcine liphumelele ukukhuthaza amalungu ebandla ukuthi kwenqatshwe yinoma yiyiphi inhlobo yokugqilaza nokugqilazana esifundazweni „salo“ sasePennsylvania. Ngonyaka we-1776. Eminyakeni emihlanu ngaphambi kwalokho uJohann Wolfgang von Goethe wayekade ethweswé iziqu zobudokotela eNyuvesi yaseFrankfurt emva kokuba ezé wawuvikela ngomlomo umbono ayewubhalé phansi othi ukugqilaza nokugqilazana kuyingxenye yomthetho wendalo okungenasidingo ukuthi kuphikiswane nawo. Esikhaleni phakathi kwalezi zigameko – ePennsylvania eMelika naseFrankfurt eJalimane – kuvela inkondlo kaClaudius ngonyaka we-1773, lelo „phimbo lokuqala ngqa eligxeka ukugqilaza, livela kumlobi wezinkondlo wakwelaseJalimane“, ephephandabeni iWandsbecker Bothen. Akwaziwa ukuthi le nkondlo yamthinta kanjani – wayithakasela noma mhlawumbe wagcina evumelene nayo – uHeinrich Carl Schimmelmann, naye owayengumnini wezigqili, uMphathi-mafa oMbusi wakwelaseDenmark. Kodwa:
Osixoxelayo:
„Ngonyaka we-1792 izwe laseDenmark laba ngelokuqala ngqa kwelaseYurophu ukwenqabela ukuthengwa nokuthengiswana ngokugqilazwa nokugqilazwana.“[16]
Umthombo: NDR-Kultur, GLAUBENSSACHEN, 13.07.2014
Oyihumushile: nguBheni wakwaKhumalo eBaQulusini ekwaMachanca eJalimane [Dr Ben Khumalo-Seegelken]
[1]Bheka kuleli shashalazi lasemoyeni: http://www.wandsbektransformance.de/claudius.html
[2] Bheka kule ncwadi kaMatthias Claudius, Sämtliche Werke, eMünchen: Winkler Verlag, 51984, amakhasi 17-18.
[3]Bheka ebhaybhelini encwadini uDutholonomi, isahluko samashumi amabili nantantu, indima yeshumi nesithupha nelandelayo [Duth 23,16-17; iBhaybheli ngesiZulu – Biblia Zuluensis]
[4] Bheka kule ncwadi nakule ngxenye: Art. Sklaverei (II. Altes Testament und Judentum), RGG4, umqulu we-7, eTübingen: Mohr Siebeck, ngowe-2004, ikhasi le-1383.
[5] Incwadi kaPawula ayilobela amabandla aseGalathiya, isahluko sesithathu, indima yamashumi amabili nesithupha neyamashumi amabili nesishiyagalombili [Gal 3,26.28; iBhaybheli ngesiZulu – Biblia Zuluensis]
[6] Incwadi kaPawula ayilobela ibandla laseRoma, isahluko sesishiyagalombili, indima yesibili [Rom 8,2; iBhaybheli ngesiZulu – Biblia Zuluensis]
[7] Incwadi yokuqala uPawula ayilobela ibandla laseKhorinte [1 Kor 7,17.22; iBhaybheli ngesiZulu – Biblia Zuluensis]
[8] Incwadi ethi: Das Neue Testament Deutsch. Neues Göttinger Bibelwerk, ingxenye yomqulu 8/2, eGöttingen: Vandenhoeck & Ruprecht, ngowe-1998, isahluko esithi: Der Brief an Philemon, übersetzt und erklärt von Peter Lampe, emakhasini ama-203-232, lapha-ke kodwa ekhasini lama-222.
[9] Incwadi uPawula ayilobela uFilimoni, kusukela endimeni yeshumi nanhlanu kuya kwelandela elandela leyo [Fil 15.16a.17b; iBhayibheli ngesiZulu – Biblia Zuluensis]
[10] Isahluko esilotshwé nguGerd Theißen esithi Sklaverei im Urchristentum als Realität und als Metapher. Vortrag zum Gedenken an Henneke Gülzow esiyisiphetho encwadini kaHenneke Gülzow ethi Christentum und Sklaverei in den ersten drei Jahrhunderten, Hamburger Theologische Studien, umqulu weshumi nesithupha [16], eMünster/Hamburg/London: LIT Verlag, 21999, amakhasi ama-213-243, lokhu ekhasini lama-240.
[11] Phinda ubheke kule ncwadi nakule ngxenye: Art. Sklaverei (II. Altes Testament und Judentum), RGG4, umqulu we-7, eTübingen: Mohr Siebeck, ngowe-2004, ikhasi le-1382.
[12] Ifilimu eyathwetshulwa yahlelwa nguSteve McQueen, eMelika naseNgilandi ngowe-2013.
[13] ULuka, isahluko seshumi nambili, indima yamashumi amane nesikhombisa [Lk 12,47; iBhaybheli ngesiZulu – Biblia Zuluensis]
[14] Phinda futhi ubheke isahluko esilotshwé nguGerd Theißen esithi Sklaverei im Urchristentum als Realität und als Metapher. Vortrag zum Gedenken an Henneke Gülzow esiyisiphetho encwadini kaHenneke Gülzow ethi Christentum und Sklaverei in den ersten drei Jahrhunderten, Hamburger Theologische Studien, umqulu weshumi nesithupha [16], eMünster/Hamburg/London: LIT Verlag, 21999, ubheke manje ekhasini lama-241.
[15] Phinda futhi ubheke isahluko esilotshwé nguGerd Theißen esithi Sklaverei im Urchristentum als Realität und als Metapher. Vortrag zum Gedenken an Henneke Gülzow esiyisiphetho encwadini kaHenneke Gülzow ethi Christentum und Sklaverei in den ersten drei Jahrhunderten, Hamburger Theologische Studien, umqulu weshumi nesithupha [16], eMünster/Hamburg/London: LIT Verlag, 21999, ubheke manje ekhasini lama-241.
[16] Phindela okokugcina okwamanje uyobheka isahluko esilotshwé nguGerd Theißen esithi Sklaverei im Urchristentum als Realität und als Metapher. Vortrag zum Gedenken an Henneke Gülzow esiyisiphetho encwadini kaHenneke Gülzow ethi Christentum und Sklaverei in den ersten drei Jahrhunderten, Hamburger Theologische Studien, umqulu weshumi nesithupha [16], eMünster/Hamburg/London: LIT Verlag, 21999, ubheke manje ekhasini lama-243.